Richard F. Burton

The Book of The Thousand Nights And A Night

When it was the Forty-second Night,

She said, It hath reached me, O auspicious King, that the Caliph
ceased not to frequent the tomb for the period of a whole month, at
the end of which time it so happened one day that he entered the
Serraglio, after dismissing the Emirs and Wazirs, and lay down and
slept awhile; and there sat at his head a slave girl fanning him,
and at his feet a second rubbing and shampooing them. Presently he
awoke and, opening his eyes, shut them again and heard the handmaid
at his head saying to her who was at his feet, “A nice
business this, O Khayzarán!” and the other answered her
“Well, O Kazíb al-Bán?”119 “Verily” said the
first, “our lord knoweth naught of what hath happened and
sitteth waking and watching by a tomb wherein is only a log of wood
carved by the carpenter’s art.” “And Kut
al-Kulub,” quoth the other, “what hath befallen
her?” She replied, “Know that the Lady Zubaydah sent a
pellet of Bhang by one of the slave women who was bribed to drug
her; and when sleep overpowered her she let put her in a chest, and
ordered Sawab and Kafur and Bukhayt to throw her amongst the
tombs.” “What dost thou say, O Kazib al-Ban;”
asked Khayzaran, “is not the lady Kut al-Kulub dead?”
“Nay, by Allah!” she answered “and long may her
youth be saved from death! but I have heard the Lady Zubaydah say
that she is in the house of a young merchant named Ghanim bin Ayyub
of Damascus, hight the Distraught, the Thrall o’ Love; and
she hath been with him these four months, whilst our lord is
weeping and watching by night at a tomb wherein is no
corpse.” They kept on talking this sort of talk, and the
Caliph gave ear to their words; and, by the time they had ceased
speaking, he knew right well that the tomb was a feint and a fraud,
and that Kut al-Kulub had been in Ghanim’s house for four
months. Whereupon he was angered with exceeding anger and rising
up, he summoned the Emirs of his state; and his Wazir Ja’afar
the Barmaki came also and kissed the ground between his hands. The
Caliph said to him in fury, “Go down, O Ja’afar, with a
party of armed men and ask for the house of Ghanim son of Ayyub:
fall upon it and spoil it and bring him to me with my slave girl,
Kut al-Kulub, for there is no help but that I punish him!”
“To hear is to obey,” said Ja’afar; and setting
out with the Governor and the guards and a world of people,
repaired to Ghanim’s house. Now about that time the youth
happened to have brought back a pot of dressed meat and was about
to put forth his hand to eat of it, he and Kut al-Kulub, when the
lady, happening to look out saw calamity surrounding the house on
every side; for the Wazir and the Governor, the night guard and the
Mamelukes with swords drawn had girt it as the white of the eye
girdeth the black. At this she knew that tidings of her had reached
the Caliph, her lord; and she made sure of ruin, and her colour
paled and her fair features changed and her favour faded. Then she
turned to Ghanim and said to him, “O my love! fly for thy
life!” “What shall I do,” asked he, “and
whither shall I go, seeing that my money and means of maintenance
are all in this house?”; and she answered, “Delay not
lest thou be slain and lose life as well as wealth.” “O
my loved one and light of mine eyes!” he cried, “how
shall I do to get away when they have surrounded the house?”
Quoth she, “Fear not;” and, stripping off his fine
clothes, dressed him in ragged old garments, after which she took
the pot and, putting in it bits of broken bread and a saucer of
meat,120
placed the whole in a basket and setting it upon his head said,
“Go out in this guise and fear not for me who wotteth right
well what thing is in my hand for the Caliph.”121 So he went out
amongst them, bearing the basket with its contents, and the
Protector vouchsafed him His protection and he escaped the snares
and perils that beset him, by the blessing of his good conscience
and pure conduct. Meanwhile Ja’afar dismounted and entering
the house, saw Kut al-Kulub who had dressed and decked herself in
splendid raiments and ornaments and filled a chest with gold and
jewellery and precious stones and rarities and what else was light
to bear and of value rare. When she saw Ja’afar come in, she
rose and, kissing the ground before him, said, “O my lord,
the Reed hath written of old the rede which Allah
decreed!’’122 “By Allah, O my lady,”
answered Ja’afar, “he gave me an order to seize Ghanim
son of Ayyub;” and she rejoined, “O my lord, he made
ready his goods and set out therewith for Damascus and I know
nothing more of him; but I desire thee take charge of this chest
and deliver it to me in the Harim of the Prince of the
Faithful.” “Hearing and obedience,” said
Ja’afar, and bade his men bear it away to the head quarters
of the Caliphate together with Kut al-Kulub, commanding them to
entreat her with honour as one in high esteem. They did his bidding
after they had wrecked and plundered Ghanim’s house. Then
Ja’afar went in to the Caliph and told him all that had
happened, and he ordered Kut al-Kulub to be lodged in a dark
chamber and appointed an old women to serve her, feeling convinced
that Ghanim had debauched her and slept with her. Then he wrote a
mandate to the Emir Mohammed bin Sulayman al-Zayni, his viceroy in
Damascus, to this effect: “The instant thou shalt receive
this our letter, seize upon Ghanim bin Ayyub and send him to
us.” When the missive came to the viceroy, he kissed it and
laid it on his head; then he let proclaim in the bazars,
“Whoso is desirous to plunder, away with him to the house of
Ghanim son of Ayyub.”123 So they flocked thither, when they found
that Ghanim’s mother and sister had built him a tomb124 in the midst of
the house and sat by it weeping for him; whereupon they seized the
two without telling them the cause and, after spoiling the house,
carried them before the viceroy. He questioned them concerning
Ghanim and both replied, “For a year or more we have had no
news of him.” So they restored them to their place. Thus far
concerning them; but as regards Ghanim, when he saw his wealth
spoiled and his ruin utterest he wept over himself till his heart
well nigh brake. Then he fared on at random till the last of the
day, and hunger grew hard on him and walking wearied him. So coming
to a village he entered a mosque125 where he sat down upon a mat and propped
his back against the wall; but presently he sank to the ground in
his extremity of famine and fatigue. There he lay till dawn, his
heart fluttering for want of food; and, owing to his sweating, the
lice126
coursed over his skin; his breath waxed fetid and his whole
condition was changed. When the villagers came to pray the dawn
prayer, they found him prostrate, ailing, hunger lean, yet showing
evident signs of former affluence. As soon as prayers were over,
they drew near him; and, understanding that he was starved with
hunger and cold, they gave him an old robe with ragged sleeves and
said to him, “O stranger, whence art thou and what sickness
is upon thee?” He opened his eyes and wept but returned no
answer; whereupon one of them, who saw that he was starving,
brought him a saucer of honey and two barley scones. He ate a
little and they sat with him till sun rise, when they went to their
work. He abode with them in this state for a month, whilst sickness
and weakliness grew upon him; and they wept for him and, pitying
his condition, took counsel with one another upon his case and
agreed to forward him to the hospital in Baghdad.127 Meanwhile behold, two
beggar women, who were none other than Ghanim’s mother and
sister,128
came into the mosque and, when he saw them, he gave them the bread
that was at his head; and they slept by his side that night but he
knew them not. Next day the villagers brought a camel and said to
the cameleer, “Set this sick man on thy beast and carry him
to Baghdad and put him down at the Spital door; so haply he may be
medicined and be healed and thou shalt have thy
hire.”129 “To hear is to comply,” said
the man. So they brought Ghanim, who was asleep, out of the mosque
and set him, mat and all, on the camel; and his mother and sister
came out among the crowd to gaze upon him, but they knew him not.
However, after looking at him and considering him carefully they
said, “Of a truth he favours our Ghanim, poor boy!; can this
sick man be he?” Presently, he woke and finding himself bound
with ropes on a camel’s back, he began to weep and
complain,130 and the village people saw his mother
and sister weeping over him, albeit they knew him not. Then they
fared forth for Baghdad, but the camel-man forewent them and,
setting Ghanim down at the Spital gate, went away with his beast.
The sick man lay there till dawn and, when the folk began to go
about the streets, they saw him and stood gazing on him, for he had
become as thin as a toothpick, till the Syndic of the bazar came up
and drove them away from him, saying, “I will gain Paradise
through this poor creature; for if they take him into the Hospital,
they will kill him in a single day.”131 Then he made his young men
carry him to his house, where they spread him a new bed with a new
pillow,132
and he said to his wife, “Tend him carefully;” and she
replied, “Good! on my head be it!” Thereupon she tucked
up her sleeves and warming some water, washed his hands, feet and
body; after which she clothed him in a robe belonging to one of her
slave girls and made him drink a cup of wine and sprinkled rose
wafer over him. So he revived and complained, and the thought of
his beloved Kut al-Kulub made his grief redouble. Thus far
concerning him; but as regards Kut al-Kulub, when the Caliph was
angered against her,— And Shahrazad perceived the dawn of day
and ceased to say her permitted say.

119 The first name
means “Rattan”, the second “Willow wand,”
from the “Bán” or “Khiláf” the Egyptian
willow (Salix Ćgyptiaca Linn.) vulgarly called
“Safsáf.” Forskal holds the “Bán” to be a
different variety.

120 Arab.
“Ta’ám,” which has many meanings: in mod.
parlance it would signify millet holcus seed.

122 The Pen (title of
the Koranic chaps. Ixviii.) and the Preserved Tablet (before
explained).

123 These plunderings
were sanctioned by custom. But a few years ago, when the Turkish
soldiers mutinied about arrears of pay (often delayed for years)
the governing Pasha would set fire to the town and allow the men to
loot what they pleased during a stated time. Rochet (soi-disant
D’Hericourt) amusingly describes this manoeuvre of the
Turkish Governor of Al–Hodaydah in the last generation.
(Pilgrimage iii. 381.)

124 Another cenotaph
whose use was to enable women to indulge in their pet pastime of
weeping and wailing in company.

125 The lodging of
pauper travellers, as the chapel in Iceland is of the wealthy. I
have often taken benefit of the mosque, but as a rule it is
unpleasant, the matting being not only torn but over-populous.
Juvenal seems to allude to the Jewish Synagogue similarly used:
“in quâ te qućro proseuchâ”? (iii. 296) and in Acts
iii. we find the lame, blind and impotent in the Temple-porch.

126 This foul sort of
vermin is supposed to be bred by perspiration. It is an epoch in
the civilised traveller’s life when he catches his first
louse.

127 The Moslem
peasant is a kind hearted man and will make many sacrifices for a
sick stranger even of another creed. It is a manner of
“pundonor” with the village.

128 Such treatment of
innocent women was only too common under the Caliphate and in
contemporary Europe.

129 This may also
mean, “And Heaven will reward thee,” but camel-men do
not usually accept any drafts upon futurity.

131 This hatred of
the Hospital extends throughout Southern Europe, even in places
where it is not justified.

132 The importance of
the pillow (wisádah or makhaddah) to the sick man is often
recognised in The Nights. “He took to his pillow” is =
took to his bed.

When it was the Forty-third Night,

She said, It hath reached me, O auspicious King, that when the
Caliph was angered against Kut al-Kulub, he ordered her to a dark
chamber where she abode eighty days, at the end of which the
Caliph, happening to pass on a certain day the place where she was,
heard her repeating poetry, and after she ceased reciting her
verse, saying, “O my darling, O my Ghanim! how great is thy
goodness and how chaste is thy nature! thou didst well by one who
did ill by thee and thou guardedst his honour who garred thine
become dishonour, and his Harim thou didst protect who to enslave
thee and shine did elect! But thou shalt surely stand, thou and the
Commander of the Faithful, before the Just Judge, and thou shalt be
justified of him on the Day when the Lord (to whom be honour and
glory!) shall be Kazi and the Angels of Heaven shall be
witnesses!” When the Caliph heard her com plaint, he knew
that she had been wronged and, returning to the palace, sent Masrur
the Eunuch for her. She came before him with bowed head and eyes
tearful and heart sorrowful; and he said to her, “O Kut
al-Kulub, I find thou accuses me of tyranny and oppression, and
thou avouches that I have done ill by one who did well by me. Who
is this who hath guarded my honour while I garred his become
dishonour? Who protected my Harim and whose Harim I wrecked?”
“He is Ghanim son of Ayyub,” replied she, “for he
never approached me in wantonness or with lewd intent, I swear by
thy munificence, O Commander of the Faithful!” Then said the
Caliph, “There is no Majesty and there is no Might save in
Allah! Ask what thou wilt of me, O Kut al-Kulub.” “O
Prince of the Faithful!”, answered she, “I require of
thee only my beloved Ghanim son of Ayyub.” He did as she
desired, whereupon she said, “O Lord of the Moslems, if I
bring him to thy presence, wilt thou bestow me on him?”; and
he replied, “If he come into my presence, I will give thee to
him as the gift of the generous who revoketh not his
largesse.” “O Prince of True Believers,” quoth
she, “suffer me to go and seek him; haply Allah may unite me
with him:” and quoth he, “Do even as thou wilt.”
So she rejoiced and, taking with her a thousand diners in gold,
went out and visited the elders of the various faiths and gave alms
in Ghanim’s name.133 Next day she walked to the
merchants’ bazar and disclosed her object to the Syndic and
gave him money, saying, “Bestow this in charity to the
stranger!” On the following Friday she fared to the bazar
(with other thousand diners) and, entering the goldsmiths’
and jewellers’ market street, called the Chief and presented
to him a thousand diners with these words, “Bestow this in
charity to the stranger!” The Chief looked at her (and he was
the Syndic who had taken in Ghanim) and said, “O my lady,
wilt thou come to my house and look upon a youth, a stranger I have
there and see how goodly and graceful he is?” Now the
stranger was Ghanim, son of Ayyub, but the Chief had no knowledge
of him and thought him to be some wandering pauper, some debtor
whose wealth had been taken from him, or some lover parted from his
beloved. When she heard his words her heart fluttered134 and her vitals
yearned, and she said to him, “Send with me one who shall
guide me to thy house.” So he sent a little lad who brought
her to the house wherein was the head man’s stranger guest
and she thanked him for this. When she reached the house, she went
in and saluted the Syndic’s wife, who rose and kissed the
ground between her hands, for she knew her. Then quoth Kut
al-Kulub, “Where is the sick man who is with thee?” She
wept and replied, “Here is he, O my lady; by Allah, he is
come of good folk and he beareth the signs of gentle breeding: you
see him lying on yonder bed.” So she turned and looked at
him: and she saw something like him, but he was worn and wasted
till he had become lean as a toothpick, so his identity was
doubtful to her and she could not be certain that it was he. Yet
pity for him possessed her and she wept saying, “Verily the
stranger is unhappy, even though he be a prince in his own
land!”; and his case was grievous to her and her heart ached
for him, yet she knew him not to be Ghanim. Then she furnished him
with wine and medicines and she sat awhile by his head, after which
she mounted and returned to her palace and continued to visit every
bazar in quest of her lover. Meanwhile Ghanim’s mother and
sister Fitnah arrived at Baghdad and met the Syndic, who carried
them to Kut al-Kulub and said to her, “O Princess of
beneficent ladies, there came to our city this day a woman and her
daughter, who are fair of favour and signs of good breeding and
dignity are apparent in them, though they be dressed in hair cloth
and have each one a wallet hanging to her neck; and their eyes are
tearful and their hearts are sorrowful. So I have brought them to
thee that thou mayst give them refuge, and rescue them from
beggary, for they are not of asker folk and, if it please Allah, we
shall enter Paradise through them.” “By Allah, O my
master,” cried she, “thou makest me long to see them!
Where are they?”, adding, “Here with them to me!”
So he bade the eunuch bring them in; and, when she looked on them
and saw that they were both of distinguished beauty, she wept for
them and said, “By Allah, these are people of condition and
show plain signs of former opulence.” “O my
lady,” said the Syndic’s wife, “we love the poor
and the destitute, more especially as reward in Heaven will
recompense our love; and, as for these persons, haply the oppressor
hath dealt hardly with them and hath plundered their property and
harried their houses.” Then Ghanim’s mother and sister
wept with sore weeping, remembering their former prosperity and
contrasting it with their present poverty and miserable condition;
and their thoughts dwelt upon son and brother, whilst Kut al-Kulub
wept for their weeping; and they said, “We beseech Allah to
reunite us with him whom we desire, and he is none other but my son
named Ghanim bin Ayyud!” When Kut al-Kulub heard this, she
knew them to be the mother and sister of her lover and wept till a
swoon came over her. When she revived she turned to them and said,
“Have no fear and sorrow not, for this day is the first of
your prosperity and the last of your adversity!”—And
Shahrazad perceived the dawn of day and ceased saying her permitted
say.

133 i.e in order that
the reverend men, who do not render such suit and service gratis,
might pray for him.

134 The reader will
notice in The Nights the frequent mention of these physical
prognostications, with which mesmerists are familiar.

When it was the Forty-fourth Night,

She said, It hath reached me, O auspicious King, that when Kut
al-Kulub had consoled them she bade the Syndic lead them to his
house and let his wife carry them to the Hammam and dress them in
handsome clothes and take care of them and honour them with all
honour; and she gave him a sufficient sum of money. Next day, she
mounted and, riding to his house, went in to his wife who rose up
and kissed her hands and thanked her for her kindness. There she
saw Ghanim’s mother and sister whom the Syndic’s wife
had taken to the Hammam and clothed afresh, so that the traces of
their former condition became manifest upon them. She sat talking
with them awhile, after which she asked the wife about the sick
youth who was in her house and she replied, “He is in the
same state.” Then said Kut al-Kulub, “Come, let us go
and visit him.” So she arose, she and the Chief’s wife
and Ghanim’s mother and sister, and went in to the room where
he lay and sat down near him. Presently Ghanim bin Ayyub, the
Distraught, the Thrall o’ Love, heard them mention the name
of Kut al-Kulub; whereupon life returned to him, emaciated and
withered as he was and he raised his head from the pillow and cried
aloud, “O Kut al-Kulub!” She looked at him and made
certain it was he and shrieked rather than said, “Yes, O my
beloved!” “Draw near to me;” said he, and she
replied, “Surely thou art Ghanim bin Ayyub?”; and he
rejoined “I am indeed!” Hereupon a swoon came upon her;
and, as soon as Ghanim’s mother and his sister Fitnah heard
these words, both cried out “O our joy’” and
fainted clean away. When they all recovered, Kut al-Kulub exclaimed
“Praise be to Allah who hath brought us together again and
who hath reunited thee with thy mother and thy sister!” And
she related to him all that had befallen her with the Caliph and
said “I have made known the truth to the Commander of the
Faithful, who believed my words and was pleased with thee; and now
he desireth to see thee,” adding, “He hath given me to
thee.” Thereat he rejoiced with extreme joy, when she said,
“Quit not this place till I come back” and, rising
forthwith, betook herself to her palace. There she opened the chest
which she had brought from Ghanim’s house and, taking out
some of the diners, gave them to the Syndic saying, “Buy with
this money for each of them four complete suits of the finest
stuffs and twenty kerchiefs, and else beside of whatsoever they
require;” after which she carried all three to the baths and
had them washed and bathed and made ready for them consommés, and
galangale-water and cider against their coming out. When they left
the Hammam, they put on the new clothes, and she abode with them
three days feeding them with chicken meats and bouillis, and making
them drink sherbert of sugar candy. After three days their spirits
returned; and she carried them again to the baths, and when they
came out and had changed their raiment, she led them back to the
Syndic’s house and left them there, whilst she returned to
the palace and craved permission to see the Caliph. When he ordered
her to come in, she entered and, kissing the ground between his
hands, told him the whole story and how her lord, Ghanim bin Ayyub,
yclept the Distraught, the Thrall o’ Love, and his mother and
sister were now in Baghdad. When the Caliph heard this, he turned
to the eunuchs and said, “Here with Ghanim to me.” So
Ja’afar went to fetch him; but Kut al-Kulub forewent him and
told Ghanim, “The Caliph hath sent to fetch thee before
him,” and charged him to show readiness of tongue and
firmness of heart and sweetness of speech. Then she robed him in a
sumptuous dress and gave him diners in plenty, saying, “Be
lavish of largesse to the Caliph’s household as thou goest in
to him.” Presently Ja’afar, mounted on his Nubian mule,
came to fetch him; and Ghanim advanced to welcome the Wazir and,
wishing him long life, kissed the ground before him. Now the star
of his good fortune had risen and shone brightly; and Ja’afar
took him; and they ceased not faring together, he and the Minister,
till they went in to the Commander of the Faithful. When he stood
in the presence, he looked at the Wazirs and Emirs and
Chamberlains, and Viceroys and Grandees and Captains, and then at
the Caliph. Hereupon he sweetened his speech and his eloquence and,
bowing his head to the ground, broke out in these extempore
couplets,

“May that Monarch’s life span a mighty span,
Whose lavish of largesse all Empyrean! lieges scan:
None other but he shall be Kaysar hight,
Lord of lordly hall and of haught Divan:
Kings lay their gems on his threshold-dust
As they bow and salam to the mighty man;
And his glances foil them and all recoil,
Bowing beards aground and with faces wan:
Yet they gain the profit of royal grace,
The rank and station of high
Earth’s plain is scant for thy world of men,
Camp there in Kay wan’s135 Empyrean!
May the King of Kings ever hold thee dear;
Be counsel shine and right steadfast plan
Till thy justice spread o’er the wide spread earth
And the near and the far be of equal worth.”

When he ended his improvisation the Caliph was pleased by it and
marvelled at the eloquence of his tongue and the sweetness of his
speech,—And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

135 The Pers. name of
the planet Saturn in the Seventh Heaven. Arab. “Zuhal”;
the Kiun or Chiun of Amos vi. 26.

When it was the Forty-fifth Night,

She said, It hath reached me, O auspicious King, that the
Caliph, after marvelling at his eloquence of tongue and sweetness
of speech, said to him, “Draw near to me.” So he drew
near and quoth the King, “Tell me thy tale and declare to me
thy case.” So Ghanim sat down and related to him what had
befallen him in Baghdad, of his sleeping in the tomb and of his
opening the chest after the three slaves had departed, and informed
him, in short, of everything that had happened to him from
commencement to conclusion none of which we will repeat for
interest fails in twice told tales. The Caliph was convinced that
he was a true man; so he invested him with a dress of honour, and
placed him near himself in token of favour, and said to him,
“Acquit me of the responsibility I have
incurred.’’136 And Ghanim so did, saying, “O our
lord the Sultan, of a truth thy slave and all things his two hands
own are his master’s.” The Caliph was pleased at this
and gave orders to set apart a palace for him and assigned to him
pay and allowances, rations and donations, which amounted to
something immense. So he removed thither with sister and mother;
after which the Caliph, hearing that his sister Fitnah was in
beauty a very “fitnah,”137 a mere seduction, demanded her in
marriage of Ghanim who replied, “She is thy handmaid as I am
thy slave.” The Caliph thanked him and gave him an hundred
thousand diners, then summoned the witnesses and the Kazi, and on
one and the same day they wrote out the two contracts of marriage
between the Caliph and Fitnah and between Ghanim bin Ayyub and Kut
al-Kulub; and the two marriages were consummated on one and the
same night. When it was morning, the Caliph gave orders to record
the history of what had befallen Ghanim from first to last and to
deposit it in the royal muniment rooms, that those who came after
him might read it and marvel at the dealings of Destiny and put
their trust in Him who created the night and the day. Yet, O
auspicious King, this story to which thou hast deigned give ear is
on no wise more wondrous than the

137 A
“seduction,” a charmer. The double-entendre has before
been noticed.

Tale of King Omar Bin Al–Nu’uman and his sons
Sharrkan and Zau Al–Makan, and what befel them of things
seld–seen and Peregrine.138

The King asked her, “And what was their story?” and
she answered: It hath reached me, O auspicious King, that there was
in the City of Safety, Baghdad, before the Caliphate of Abd
al-Malik bin Marwán,139 a King, Omar bin al-Nu’umán hight,
who was of the mighty giants and had subjected the Chosroës of
Persia and the Kaysars of Eastern Rome; for none could warm himself
at his fire;140 nor could any avail to meet him in the
field of foray and fray; and, when he was angered, there came forth
from his nostrils sparks of flame. He had made himself King over
all quarters, and Allah had subjected to him all His creatures; his
word went forth to all great cities and his hosts had harried the
farthest lands. East and West had come under his command with
whatsoever regions lay interspersed between them, Hind and Sind and
Sin,141 the
Holy Land, Al–Hijaz, the rich mountains of Al–Yaman and
the archipelagos of India and China. Moreover, he reigned supreme
over the north country and Diyár Bakr, or Mesopotamia, and over
Sudán, the Eastern Negro land and the Islands of the Ocean, and all
the far famed rivers of the earth, Sayhún and Jayhún,142 Nile and
Euphrates. He sent envoys and ambassadors to capitals the most
remote, to provide him with true report; and they would bring back
tidings of justice and peace, with assurance of loyalty and
obedience and of prayers in the pulpits for King Omar bin
al-Nu’uman; for he was, O Ruler of the Age, a right noble
King; and there came to him presents of rarities and toll and
tribute from all lands of his governing. This mighty monarch had a
son yclept Sharrkan,143 who was likest of all men to his father
and who proved himself one of the prodigies of his time for
subduing the brave and bringing his contemporaries to bane and ban.
For this his father loved him with love so great none could be
greater, and made him heir to the kingdom after himself. This
Prince grew up till he reached man’s estate and was twenty
years old, and Allah subjected His servants to him, by reason of
his great might and prowess in battle. Now his father, King Omar,
had four wives legally married, but Allah had vouchsafed him no son
by them, save Sharrkan, whom he had begotten upon one of them, and
the rest were barren. Moreover he had three hundred and sixty
concubines, after the number of days in the Coptic year, who were
of all nations; and he had furnished for each and every a private
chamber within his own palace. For he had built twelve pavilions,
after the number of the months, each containing thirty private
chambers, which thus numbered three hundred and three score,
wherein he lodged his handmaids: and he appointed according to law
for each one her night, when he lay with her and came not again to
her for a full year;144 and on this wise he abode for a length
of time. Meanwhile his son Sharrkan was making himself renowned in
all quarters of the world and his father was proud of him and his
might waxed and grew mightier; so that he passed all bounds and
bore himself masterfully and took by storm castles and cities.
Presently, by decree of the Decreer, a handmaid among the handmaids
of Omar bin Nu’uman became pregnant; and, her pregnancy being
announced to the Harim, the King was informed thereof; whereupon he
rejoiced with exceeding joy and said, “Haply it will be a
son, and so all my offspring will be males!” Then he
documented the date of her conception and entreated her with all
manner of kindness. But when the tidings came to Sharrkan, he was
troubled and the matter seemed to him a sore one and a grievous;
and he said, “Verily one cometh who shall dispute with me the
sovereignty:” so quoth he to himself, “If this
concubine bear a male child I will kill it:” but he kept that
intention hidden in his heart. Such was the case with Sharrkan; but
what happened in the matter of the damsel was as follows. She was a
Roumiyah, a Greek girl, by name Sofiyah or Sophia,145 whom the King of Roum
and Lord of Cćsarea had sent to King Omar as a present, together
with great store of gifts and of rarities: she was the fairest of
favour and loveliest of all his handmaids and the most regardful of
her honour; and she was gifted with a wit as penetrating as her
presence was fascinating. Now she had served the King on the night
of his sleeping with her, saying to him, “O King! I desire of
the God of the Heavens that he bless thee this night with a male
child by me, so I may bring him up with the best of rearing, and
enable him to reach man’s estate perfect in intelligence,
good manners and prudent bearing”146—a speech which much pleased
the King. During her pregnancy she was instant in prayer, fervently
supplicating the Lord to bless her with a goodly male child and
make his birth easy to her; and Allah heard her petition so that
after her months were accomplished she sat safely upon the birth
stool.147
Now the King had deputed a eunuch to let him know if the child she
should bring forth were male or female; and in like way his son
Sharrkan had sent one to bring him tidings of the same. In due time
Sophia was delivered of a child, which the midwives examined and
found to be a girl with a face sheenier than the moon. So they
announced this to all present in the room, whereupon the
King’s messenger carried the news to him; and
Sharrkan’s eunuch did the like with his master who rejoiced
with exceeding joy. But, after the two had departed, quoth Sophia
to the midwives, “Wait with me awhile, for I feel as if there
were still somewhat in my womb.” Then she cried out and the
pains of child bed again took her; and Allah made it easy to her
and she gave birth to a second child. The wise women looked at it
and found it a boy like the full moon, with forehead flower white,
and cheek ruddy bright with rosy light; whereupon the mother
rejoiced, as did the eunuchs and attendants and all the company;
and Sophia was delivered of the after birth whilst all in the
palace sent forth the trill of joy.148 The rest of the concubines heard it
and envied her lot; and the tidings reached Omar son of Al—
Nu’uman, who was glad and rejoiced at the excellent news.
Then he rose and went to her and kissed her head, after which he
looked at the boy; and, bending over him, kissed him, whilst the
damsels struck the tabors and played on instruments of music; and
the King gave order that the boy should be named Zau al-Makán and
his sister Nuzhat al-Zamán.149 They answered “Hearing and
obedience,” and did his bidding; so he appointed wet nurses
and dry nurses and eunuchs and attendants to serve them; and
assigned them rations of sugar and diet drinks and unguents and
else beside, beyond the power of tongue to rehearse. Moreover the
people of Baghdad, hearing that Allah had blessed their King with
issue, decorated the city and made proclamation of the glad tidings
with drum and tom tom; and the Emirs and Wazirs and high
dignitaries came to the palace and wished King Omar bin
al-Nu’uman joy of his son, Zau al-Makan, and of his daughter
Nuzhat al-Zaman, wherefore he thanked them and bestowed on them
dresses of honour and further favoured them with gifts, and dealt
largesse to all, gentle and simple, who were present. After this
fashion he did for four days full told, and he lavished upon Sophia
raiment and ornaments and great store of wealth; and, every few
days he would send a messenger to ask after her and the new-borns.
And when four years had gone by, he provided her with the
wherewithal to rear the two children carefully and educate them
with the best of instructions. All this while his son Sharrkan knew
not that a male child had been born to his father, Omar son of
Al–Nu’uman, having news only that he had been blessed
with the birth of Nuzhat al-Zaman; and they hid the intelligence
from him, until days and years had sped by, whilst he was busied in
battling with the brave and fighting single handed against the
knights. One day, as King Omar was sitting in his palace, his
Chamberlains came in to him and, kissing the ground before him,
said, “O King there be come Ambassadors from the King of
Roum, Lord of Constantinople the Great, and they desire admission
to thee and submission to thy decree: if the King commend us to
introduce them we will so do; and, if not, there is no disputing
his behest.” He bade them enter and, when they came in, he
turned to them and, courteously receiving them, asked them of their
case, and what was the cause of their coming. They kissed the
ground before him and said, “O King glorious and strong! O
lord of the arm that is long! know that he who despatched us to
thee is King Afrídún,150 Lord of Ionia land 151 and of the Nazarene armies,
the sovereign who is firmly established in the empery of
Constantinople, to acquaint thee that he is now waging fierce war
and fell with a tyrant and a rebel, the Prince of Casarea; and the
cause of this war is as follows. One of the Kings of the Arabs in
past time, during certain of his conquests, chanced upon a hoard of
the time of Alexander,152 whence he removed wealth past compute;
and, amongst other things, three round jewels, big as ostrich eggs,
from a mine of pure white gems whose like was never seen by man.
Upon each were graven characts in Ionian characters, and they have
many virtues and properties, amongst the rest that if one of these
jewels be hung round the neck of a new-born child, no evil shall
befal him and he shall neither wail, nor shall fever ail him as
long as the jewel remain without fail.153 When the Arab King laid hands upon
them and learned their secrets, he sent to King Afridun presents of
certain rarities and amongst them the three jewels afore mentioned;
and he equipped for the mission two ships, one bearing the treasure
and the other men of might to guard it from any who might offer
hindrance on the high seas, albeit well assured that none would
dare waylay his vessels, for that he was King of the Arabs, and
more by token that their course lay over waters subject to the King
of Constantinople and they were bound to his port; nor were there
on the shores of that sea any save the subjects of the Great King,
Afridun. The two ships set out and voyaged till they drew near our
city, when there sallied out on them certain corsairs from that
country and amongst them troops from the Prince of Caesarea, who
took all the treasures and rarities in the ships, together with the
three jewels, and slew the crews. When our King heard of this, he
sent an army against them, but they routed it; then he marched a
second and a stronger but they put this also to
flight,—whereupon the King waxed wroth and swore that he
would not go forth154 against them save in his own person at
the head of his whole army; nor would he turn back from them till
he had left Caesarea, of Armenia155 in ruins and had laid waste all the
lands and cities over which her Prince held sway. So he sent us to
the Lord of the age and the time, Sultan Omar bin al-Nu’uman,
King of Baghdad and of Khorasan, desiring that he aid us with an
army, so may honour and glory accrue to him; and he hath also
forwarded by us somewhat of various kinds of presents, and of the
King’s grace he beggeth their acceptance and the friendly
boon of furtherance.” Then the Ambassadors kissed the ground
before him,—And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

138 This knightly
tale, the longest in the Nights (xliv.— cxlv.), about
one-eighth of the whole, does not appear in the Bres. Edit. Lane,
who finds it “objectionable,” reduces it to two of its
episodes, Azíz-cum-Azízah and Táj al-Mulúk. On the other hand it
has been converted into a volume (8vo, pp. 240) “Scharkan,
Conte Arabe,” etc. Traduit par M. Asselan Riche, etc. Paris:
Dondey–Dupré. 1829. It has its longueurs and at times is
longsome enough; but it is interesting as a comparison between the
chivalry of Al–Islam and European knight-errantry. Although
all the characters are fictitious the period is evidently in the
early crusading days. Cćsarea, the second capital of Palestine,
taken during the Caliphate of Omar (A.H. 19) and afterwards
recovered, was fortified in A.H. 353 = 963 as a base against the
Arabs by the Emperor Phocas, the Arab. “Nakfúr” i.e.
Nicephorus. In A.H. 498=1104, crusading craft did much injury by
plundering merchantmen between Egypt and Syria, to which allusion
is found in the romance. But the story teller has not quite made up
his mind about which Cćsarea he is talking, and M. Riche tells us
that Césarée is a “ville de la Mauritanie, en Afrique”
(p. 20).

140 This does not
merely mean that no one was safe from his wrath: or, could approach
him in the heat of fight: it is a reminiscence of the masterful
“King Kulayb,” who established game-laws in his
dominions and would allow no man to approach his camp-fire.
Moreover the Jinn lights a fire to decoy travellers, but if his
victim be bold enough to brave him, he invites him to take
advantage of the heat.

143 In full
“Sharrun kána” i.e. an evil (Sharr) has come to being
(kána) that is, “bane to the foe” a pagan and knightly
name. The hero of the Romance “Al–Dalhamah” is
described as a bitter gourd (colocynth), a viper, a calamity.

144 This is a Moslem
law (Koran chaps. iv. bodily borrowed from the Talmud) which does
not allow a man to marry one wife unless he can carnally satisfy
her. Moreover he must distribute his honours equally and each wife
has a right to her night unless she herself give it up. This was
the case even with the spouses of the Prophet; and his biography
notices several occasions when his wives waived their rights in
favour of one another M. Riche kindly provides the King with la
piquante francaise (p. 15).

145 So the celebrated
mosque in Stambul, famed for being the largest church in the world
is known to the Greeks as “Agia (pron. Aya) Sophia” and
to Moslems as “Aye Sofíyeh” (Holy Wisdom) i.e. the
Logos or Second Person of the Trinity (not a Saintess). The sending
a Christian girl as a present to a Moslem would, in these days, be
considered highly scandalous. But it was done by the Mukaukis or
Coptic Governor of Egypt (under Heraclius) who of course hated the
Greeks. This worthy gave two damsels to Mohammed; one called Sírín
and the other Máriyah (Maria) whom the Prophet reserved for his
especial use and whose abode is still shown at Al–Medinah.
The Rev. Doctor Badger (loc. cit. p. 972) gives the translation of
an epistle by Mohammed to this Mukaukis, written in the Cufic
character ( ? ?) and sealed “Mohammed, The Apostle of
Allah.” My friend seems to believe that it is an original,
but upon this subject opinions will differ. It is, however,
exceedingly interesting, beginning with “Bismillah,”
etc., and ending (before the signature) with a quotation from the
Koran (iii. 57); and it may be assumed as a formula addressee to
foreign potentates by a Prophet who had become virtually
“King of Arabia.”

146 This prayer
before “doing the deed of kind” is, I have said, Moslem
as well Christian.

Bring forth the birth-stool—no, let it alone;
She is so far beyond all compass grown,
Some other new device us needs must stead,
Or else she never can be brought to bed.

It is the “groaning-chair” of Poor Robin’s
Almanac (1676) and we find it alluded to in Boccaccio, the
classical sedile which according to scoffers has formed the papal
chair (a curule seat) ever since the days of Pope Joan, when it has
been held advisable for one of the Cardinals to ascertain that His
Holiness possesses all the instruments of virility. This
“Kursí al-wiládah” is of peculiar form on which the
patient is seated. A most interesting essay might be written upon
the various positions preferred during delivery, e.g. the wild
Irish still stand on all fours, like the so-called “lower
animals.” Amongst the Moslems of Waday, etc., a cord is hung
from the top of the hut, and the woman in labour holds on to it
standing with her legs apart, till the midwife receives the
child.

148 Some Orientalists
call “lullilooing” the trilling cry, which is made by
raising the voice to its highest pitch and breaking it by a rapid
succession of touches on the palate with the tongue-tip, others
“Ziraleet” and Zagaleet, and one traveller tells us
that it began at the marriage-festival of Isaac and Rebecca (!).
Arabs term it classically “Tahlíl” and vulgarly
“Zaghrutah” (Plur. Zaghárit) and Persians
“Kil.” Finally in Don Quixote we have
“Lelilies,” the battle-cry of the Moors (Duffield iii.
289). Dr. Buchanan likens it to a serpent uttering human sounds,
but the good missionary heard it at the festival of Jagannath.
(Pilgrimage iii. 197 )

150 It is utterly
absurd to give the old heroic Persian name Afridun or Furaydun, the
destroyer of Zohák or Zahhák to a Greek, but such anachronisms are
characteristic of The Nights and are evidently introduced on
purpose. See Boccaccio, ix. 9.

When it was the Forty-sixth Night,

She said, It hath reached me, O auspicious King, that, after the
Ambassadors and retinue from the Constantinopolitan King had kissed
the ground before Omar and had delivered their embassage, they
brought out the presents, which were fifty damsels of the choicest
from Graecia-land, and fifty Mamelukes in tunics of brocade, belted
with girdles of gold and silver, each wearing in his ears hoops of
gold with pendants of fine pearls costing a thousand ducats every
one. The girls were adorned in like fashion and were clad in stuffs
worth a treasury of money. When the King saw them, he rejoiced in
them and accepted them; then he bade the Ambassadors be honourably
entreated and, summoning his Wazirs, took counsel with them of what
he should do. Herewith rose up among them a Wazir, an ancient man,
Dandan156
hight, who kissed the ground before Omar and said, “O King,
there is nothing better to do in this matter than equip an army
valiant and victorious, and set over it thy son Sharrkan with us as
his lieutenants; and this rede commendeth itself to me on two
counts; first, because the King of Roum hath invoked thine
assistance and hath sent thee gifts which thou hast accepted; and,
secondly, because while no enemy dareth attack our country, thine
army may go forth safely and, should it succour the King of
Graecia-land and defeat his foe, the glory will be thine. Moreover,
the news of it will be noised abroad in all cities and countries
and especially, when the tidings shall reach the Islands of the
Ocean and the Kings of Mauritania shall hear it, they will send
thee offerings of rarities and pay thee tribute of money.”
The King pleased by the Wazir’s words and approving his rede,
gave him a dress of honour and said to him, “Of the like of
thee should Kings ask counsel, and it seemeth fit that thou
shouldst conduct the van of our army and our son Sharrkan command
the main battle.” Then he sent for his son who came and
kissed ground before him and sat down; and he expounded to him the
matter, telling him what the Ambassadors and the Wazir Dandan had
said, and he charged him to take arms and equip himself for the
campaign, enjoining him not to gainsay Dandan in aught he should
do. Moreover, he ordered him to pick out of his army ten thousand
horsemen, armed cap-ŕ-pie and inured to onset and stress of war.
Accordingly, Sharrkan arose on the instant, and chose out a myriad
of horsemen, after which he entered his palace and mustered his
host and distributed largesse to them, saying, “Ye have delay
of three days.” They kissed the earth before him in obedience
to his commands and began at once to lay in munitions, and provide
provisions for the occasion; whilst Sharrkan repaired to the
armouries and took therefrom whatsoever he required of arms and
armour, and thence to the stable where he chose horses of choice
blood and others. When the appointed three days were ended, the
army drew out to the suburbs of Baghdad city;157 and King Omar came forth to
take leave of his son who kissed the ground before him and received
from the King seven parcels of money.158 Then he turned to Danden and
commended to his care the army of his son; and the Wazir kissed the
ground before him and answered, “I hear and I obey;”
and lastly he charged Sharrkan that he should consult the Wazir on
all occasions, which he promised to do. After this, the King
returned to his city and Sharrkan ordered the officers to muster
their troops in battle array. So they mustered them and their
number was ten thousand horsemen, besides footmen and camp
followers. Then they loaded their baggage on their beasts and the
war drums beat and the trumpets blared and the bannerols and
standards were unfurled, whilst Sharrkan mounted horse, with the
Wazir Dandan by his side, and the colours fluttering over their
heads. So the host fared forth and stinted not faring, with the
ambassadors preceding them, till day departed and night drew nigh,
when they alighted and encamped for the night. And as soon as Allah
caused the morn tomorrow, they mounted and tried on, guided by the
Ambassadors, for a space of twenty days; and by the night of the
twenty first they came to a fine and spacious Wady well grown with
trees and shrubbery. Here Sharrkan ordered them to alight and
commanded a three days’ halt, so they dismounted and pitched
their tents, spreading their camp over the right and the left
slopes of the extensive valley, whilst the Wazir Dandan and the
Ambassadors of King Afridun pitched in the sole of the
Wady.159 As
for Sharrkan, he tarried behind them for awhile till all had
dismounted and had dispersed themselves over the valley sides; he
then slacked the reins of his steed, being minded to explore the
Wady and to mount guard in his own person, because of his
father’s charge and owing to the fact that they were on the
frontier of Graecia land and in the enemy’s country. So he
rode out alone after ordering his armed slaves and his body guard
to camp near the Wazir Dandan, and he fared on along the side of
the valley till a fourth part of the night was passed, when he felt
tired and drowsiness overcame him, so that he could no longer urge
horse with heel. Now he was accustomed to take rest on horseback;
so when slumber overpowered him, he slept and the steed ceased not
going on with him till half the night was spent and entered one of
the thickets160 which was dense with growth; but
Sharrkan awoke not until his horse stumbled over wooded ground.
Then he started from sleep and found himself among the trees, and
the moon arose and shone brightly over the two horizons, Eastern
and Western. He was startled when he found himself alone in this
place and said the say which ne’er yet shamed its sayer,
“There is no Majesty and there is no Might save in Allah, the
Glorious, the Great!” But as he rode on, in fear of wild
beasts, behold, the moon spread her glad light over a meadow as if
it were of the meads of Paradise; and he heard pleasant voices and
a loud noise of talk and laughter captivating the senses of men. So
King Sharrkan alighted and, tying his steed to one of the trees,
went over a little way till he came upon a stream and heard a woman
talking in Arabic and saying, “Now by the crush of the
Messiah, this is not well of you! but whose utters a word, I will
throw her and truss her up with her own girdle161!” He kept walking in
the direction of the sound and when he reached the further side he
looked and behold, a stream was gushing and flowing, and antelopes
at large were frisking and roving, and wild cattle amid the pasture
moving, and birds expressed joy and gladness in their divers
tongues, and that place was purfled with all manner flowers and
green herbs, even as a poet described it in these couplets,

“Most beautiful is earth in budding bloom,
When lucid waters course through plain and wood:
No work but His th’ All great, th’ All glorious,
Giver of all gifts, Giver of all good!”

And as Sharrkan considered the place, he saw in it a Christian
Monastery within whose enceinte a castle towered high in air
catching the light of the moon.162 Through the midst of the convent passed
a stream, the water flowing amongst its gardens; and upon the bank
sat the woman whose voice he had heard, while before her stood ten
handmaids like moons and wearing various sorts of raiment and
ornaments that dazed and dazzled the beholder, high bosomed
virgins, as saith of them the poet in these couplets,

“The mead is bright with what is on’t
Of merry maidens debonnair:
Double its beauty and its grace
Those trooping damsels slender-fair:
Virgins of graceful swimming gait
Ready with eye and lip to ensnare;
And like the tendril’d vine they loose
The rich profusion of their hair:
Shooting their shafts and arrows from
Beautiful eyes beyond compare;
Overpowering and transpiercing
Every froward adversaire.”

Sharrkan gazed upon the ten girls and saw in their midst a lady
like the moon at fullest, with ringleted hair and forehead sheeny
white, and eyes wondrous wide and black and bright, and temple
locks like the scorpion’s tail; and she was perfect in
essence and attributes, as the poet said of her in these
couplets,

“She beamed on my sight with a wondrous glance,
And her straight slender stature enshamed the lance:
She burst on my sight with cheeks rosy red,
Where all manner of beauties have habitance:
And the locks on her forehead were lowering as night
Whence issues a dawn tide of happiest chance.”

Then Sharrkan heard her say to the handmaids, “Come ye on,
that I may wrestle with you and gravel you, ere the moon set and
the dawn break!” So each came up to her in turn and she
grounded them forthright, and pinioned them with their girdles, and
ceased not wrestling and pitching them until she had overthrown one
and all. Then there turned to her an old woman who was before her,
and the beldam said as in wrath, “O strumpet, cost thou glory
in grounding these girls? Behold I am an old woman, yet have I
thrown them forty times! So what hast thou to boast of? But if thou
have the strength to wrestle with me, stand up that I may grip thee
and set thy head between thy heels!” The young lady smiled at
her words, but she was filled with inward wrath, and she jumped up
and asked, “O my lady Zat al-Dawahi,163 by the truth of the
Messiah, wilt thou wrestle with me in very deed, or dost thou jest
with me?”; and she answered, “Yea,”—And
Shahrazad perceived the dawn of day and ceased saying her permitted
say.

157 This preliminary
move, called in Persian Nakl-i Safar, is generally mentioned. So
the Franciscan monks in California, when setting out for a long
journey through the desert, marched three times round the convent
and pitched tents for the night under its walls.

158 In Arab.
“Khazinah” or “Khaznah” lit. a treasure,
representing 1,000 “Kís” or purses (each=Ł5). The sum
in the text is 7,000 purses X 5=Ł35,000.

159 Travellers often
prefer such sites because they are sheltered from the wind, and the
ground is soft for pitching tents; but many have come to grief from
sudden torrents following rain.

160 Arab
“Ghábah” not a forest in our sense of the word, but a
place where water sinks and the trees (mostly Mimosas), which
elsewhere are widely scattered, form a comparatively dense growth
and collect in thickets. These are favourite places for wild beasts
during noon-heats.

161 At various times
in the East Jews and Christians were ordered to wear characteristic
garments, especially the Zunnár or girdle.

162 The description
is borrowed from the Coptic Convent, which invariably has an inner
donjon or keep. The oldest monastery in the world is Mar Antonios
(St. Anthony the Hermit) not far from Suez. (Gold Mines of Midian,
p. 85.)

163
“Dawáhí,” plur. of Dáhiyah = a mishap. The title means
“Mistress of Misfortunes” or Queen of Calamities (to
the enemy); and the venerable lady, as will be seen, amply deserved
her name, which is pronounced Zát al-Dawáhí.

When it was the Forty-seventh Night,

She said, It hath reached me, O auspicious King, that when the
young lady asked Zat al-Dawahi, “By the truth of the Messiah,
wilt wrestle with me or dost jest?”, and she answered,
“Yea, I will wrestle with thee in very deed” (Sharrkan
looking on the while), the damsel cried, “Rise up for the
fall an thou have spunk so to do.” When the old woman heard
this, she raged with exceeding rage, and her body hair stood on end
like the bristles of a fretful hedgehog.164 Then she sprang to her feet, whilst
the damsel stood up to her, and said, “Now by the truth of
the Messiah, I will not wrestle with thee unless I be naked,
Mistress whore!”165 So she loosed her petticoat trousers
and, putting her hand under her clothes, tore them off her body;
then twisted up a silken kerchief into cord shape, girt it round
her middle and became as she were a scald head If ritah or a
spotted snake. With this she inclined towards the damsel and said,
“Do thou as I have done.” All this time, Sharrkan was
gazing at the twain, and laughing at the beldam’s loathly
semblance. So the damsel leisurely rose and, taking a sash of
Yamani stuff, passed it twice round her waist, then she tucked up
her trousers and displayed two calves of alabaster carrying a mound
of crystal, smooth and rounded, and a stomach which exhaled musk
from its dimples, as it were a bed of Nu’uman’s
anemones; and breasts like double pomegranates. Then the old woman
leant towards her, and the two laid hold either of each, while
Sharrkan raised his head Heavenwards and prayed Allah that the
belle might beat the beldam. Presently the young woman get beneath
the old woman; and, gripping her waist cloth with the left and
circling her neck with the right hand, hoisted her off the ground
with both; whereupon the old woman strove to free herself and, in
so doing fell on her back arsiversy, with her legs high in air and
her hairy bush between them showed manifest in the moonshine;
furthermore she let fly two great farts166 one of which blew up the dust from
the earth’s face and the other steamed up to the gate of
Heaven. Sharrkan laughed till he fell back upon the ground. Then he
arose and, baring his brand looked right and left, but he saw no
one save the old woman sprawling on her back, and said to himself,
“He lied not who named thee Lady of Calamities! Verily thou
knewest her prowess by her performance upon the others.” So
he drew near them to hear what should pass between them. Then the
young lady went up to the old one and, throwing a wrapper of thin
silk upon her nakedness, helped her to don her clothes and made
excuses saying, “O my lady Zat al-Dawahi, I intended only to
throw thee and not all this, but thou triedst to twist out of my
hands; so laud to Allah for safety!” She returned her no
answer, but rose in her shame and walked away till out of sight,
leaving the handmaids prostrate and pinioned, with the fair damsel
standing amongst them. Quoth Sharrkan to himself, “Every luck
hath its cause. Sleep did not fall upon me nor the war horse bear
me hither save for my good fortune; for doubtless this maid and
what is with her shall become booty to me.” So he made
towards his steed and mounted and heeled167 him on, when he sped as the shaft
speeds from the bow and in his hand he still hent his brand bare of
sheath, which he brandished shouting the while his war cry,
“Allah is All mighty168!” When the damsel saw him she
sprang to her feet and, taking firm stand on the bank of the
stream, whose breadth was six ells, the normal cubits, made one
bound and landed clear on the farther side,169 where she turned and cried
out with a loud voice, “Who art thou, O thou fellow, that
breakest in upon our privacy and pastime, and that too hanger in
hand as if charging a host? Whence camest thou and whither art thou
going? Speak sooth, for truth will stand thee in good stead, and
lie not, for lies come of villein breed Doubtless thou hast
wandered this night from thy way, that thou chancedst upon this
place whence escape were the greatest of mercies; for thou art now
in an open plain and, did we shout but a single shout, would come
to our rescue four thousand knights.170 So tell me what thou wantest; and
if thou wouldst only have us set thee on the right road, we will do
so.” When Sharrkan heard her words he replied, “I am a
stranger of the Moslems, who fared forth this night single handed,
seeking for spoil; nor could this moonlight show me a fairer booty
than these ten maidens; so I shall seize them and rejoin my
comrades with them.” Quoth she, “I would have thee know
that as for the booty thou hast not come at it; and, as for the
handmaids, by Allah, they shall never be thy spoil. Have I not told
thee that to lie is villein vile?” Quoth he, “The wise
man is he who taketh warning by others.” Thereupon quoth she,
“By the truth of the Messiah, did I not fear that thy death
would be on my hands, I would shout a shout should fill the mead
for thee with war steeds and with men of might, but I take pity
upon the stranger. So, if thou seek booty, I require of thee that
thou alight from thy steed and swear to me, by thy faith, that thou
wilt not advance against me aught like arms in hand, and we will
wrestle, I and thou. If thou throw me, set me on thy steed and take
all of us to thy booty; but if I throw thee, thou shalt become
under my command. Swear this to me, for I fear thy treachery:
indeed it hath become a common saw, ‘Where Perfidy is innate
there Trust is a weakly mate.’ Now an thou wilt swear I will
return and draw near to thee and tackle thee.” Answered
Sharrkan (and indeed he lusted to seize her and said in his soul,
“Truly she knoweth not that I am a champion of
champions”); “Swear me by what oath thou wilt and by
what thou deemest most binding, and I will not approach thee with
aught till thou hast made thy preparation and sayest, ‘Draw
near that I wrestle with thee.’ If thou throw me, I have
money where withal to ransom myself; and if I throw thee,
’twill be booty and booty enough for me!” Rejoined the
damsel, “I am content herewith!” and Sharrkan was
astounded at her words and said, “And by the truth of the
Apostle (whom Allah bless and keep!) I too am content on the other
part!” Then said she, “Swear to me by Him who sprite in
body dight and dealt laws to rule man kind aright, that thou wilt
not offer me aught of violence save by way of wrestling; else mayst
thou die without the pale of Al-Islam.” Sharrkan replied,
“By Allah! were a Kazi to swear me, even though he were a
Kazi of the Kazis,171 he would not impose upon me such an oath
as this!” Then he sware to her by all she named and tied his
steed to a tree; but he was drowned in the sea of thought, saying
in himself, “Praise be to Him who fashioned her from dirty
water!”172 Then he girt himself and made ready for
wrestling, and said to her, “Cross the stream to me;”
but she replied, “It is not for me to come over to thee: if
thou wilt, pass thou over here to me.” “I cannot do
that,” quoth he, and quoth she, “O boy, I will come
across to thee.” So she tucked up her skirts and, leaping,
landed on the other side of the stream by his side; whereupon he
drew near to her and bent him forwards and clapped palms.173 But he was
confounded by her beauty and loveliness; for he saw a shape which
the Hand of Power had tanned with the dye leaves of the Jann, which
had been fostered by the Hand of Beneficence and fanned by the
Zephyrs of fair fortune and whose birth a propitious ascendant had
greeted. Then she called out to him, “O Moslem, come on and
let us wrestle ere the break of morning,” and tucked up her
sleeves from a forearm like fresh curd, which illumined the whole
place with its whiteness; and Sharrkan was dazzled by it. Then he
bent forwards and clapped his palms by way of challenge, she doing
the like, and caught hold of her, and the two grappled and gripped
and interlocked hands and arms. Presently he shifted his hands to
her slender waist, when his finger tips sank into the soft folds of
her middle, breeding languishment, and he fell a trembling like the
Persian reed in the roaring gale. So she lifted him up and,
throwing him to the ground, sat upon his breast with hips and
hinder cheeks like mounds of sand, for his soul had lost mastery
over his senses. Then she asked him, “O Moslem! the slaying
of Nazarenes is lawful to you folk; what then hast thou to say
about being slain thyself?”; and he answered, “O my
lady, thy speech as regards slaying me is not other than unlawful;
for our prophet Mohammed (whom Allah bless and preserve!)
prohibited the slaying of women and children, old men and
monks!” “As it was thus revealed to your
Prophet,” she replied, “it behoveth us to render the
equivalent of his mercy; so rise. I give thee thy life, for
generosity is never lost upon the generous.” Then she got off
his breast and he rose and stood shaking the dust from his head
against the owners of the curved rib, even women; and she said to
him, “Be not ashamed; but verily one who entereth the land of
Roum in quest of booty, and cometh to assist Kings against Kings,
how happeneth it that he hath not strength enough to defend himself
from one made out of the curved rib?” “’Twas not
for lack of strength in me,” he answered; “nor didst
thou throw me by thy force; it was thy loveliness overthrew me; so
if thou wilt grant me another bout, it will be of thy
courtesy.” She laughed and said, “I grant thee thy
request: but these handmaids have long been pinioned and their arms
and sides are weary, and it were only right I should loose them,
for haply this next wrestling bout will be long.” Then she
went to the slave girls and, unbinding them, said to them in the
tongue of Greece, “Get ye to some safe place, till I foil
this Moslem’s lust and longing for you.” So they went
away, whilst Sharrkan kept gazing at them and they kept turning to
look at the two. Then each approached the adversary and he set his
breast against hers, but when he felt waist touch waist, his
strength failed him; and she, waxing ware of this, lifted him with
her hands swiftlier than the blinding leven-flash, and threw him to
the ground. He fell on his back,174 and then she said to him, “Rise: I
give thee thy life a second time. I spared thee in the first count
because of thy Prophet, for that he made unlawful the slaying of
women; and I do so on the second count because of thy weakliness
and the greenness of thine years and thy strangerhood; but I charge
thee, if there be in the Moslem army sent by Omar bin
al-Nu’uman to succour the King of Constantinople, a stronger
than thou, send him hither and tell him of me: for in wrestling
there are shifts and trips, catches and holds, such as the feint or
falsing and the snap or first grip, the hug, the feet-catch, the
thigh Lite,175 the jostle and the leg-lock.”
“By Allah, O my lady,” quoth Sharrkan (and indeed he
was highly incensed against her), “had I been Master
al-Safdí, Master Mohammed Kimál or Ibn al-Saddí,176 as they were in their
prime, I had kept no note of these shifts thou mentionest; for O my
mistress, by Allah, thou hast not grassed me by thy strength, but
by the blandishments of thy back parts; for we men of Mesopotamia
so love a full formed thigh that nor sense was left me nor
foresight. But now, an thou wish, thou shalt try a third fall with
me while my wits are about me, and this last match is allowed me by
the laws of the game which sayeth the best of three: moreover I
have regained my presence of mind.” When she heard his words
she said to him, “Hast thou not had a belly full of this
wrestling, O vanquished one? However come on, an thou wilt; but
know that this must be the last round.” Then she bent forward
and challenged him and Sharrkan did likewise, setting to it in real
earnest and being right cautious about the throw: so the two strove
awhile and the damsel found in him a strength such as she had not
observed before and said to him, “O Moslem, thou art now on
thy mettle.” “Yes,” he replied, “thou
knowest that there remaineth to me but this one round, after which
each of us will wend a different way.” She laughed and he
laughed too;177 then she overreached at his thigh and
caught firm hold of it unawares, which made him greet the ground
and fall full on his back. She laughed at him and said, “Art
thou an eater of bran? Thou are like a Badawi’s bonnet which
falleth off with every touch or else the Father of Winds178 that droppeth
before a puff of air. Fie upon thee, O thou poor thing!”
adding, “Get thee back to the Moslem army and send us other
than thyself, for thou fairest of thews; and proclaim for us, among
the Arabs and Persians, the Turks and Daylamites,179 whoso hath might in him,
let him come to us.” Then she made a spring and landed on the
other side of the stream and said to Sharrkan, laughing,
“Parting with thee is right grievous to me, O my lord; but
get thee to thy mates before dawn, lest the Knights come upon thee
and pick thee up on their lance points. Thou hast no strength to
defend thee against a woman, so how couldst thou hold thine own
amongst men of might and Knights?” Sharrkan was confounded
and called to her (as she turned from him making towards the
convent), “O my lady, wilt thou go away and leave the
miserable stranger, the broken hearted slave of love?” So she
turned to him laughing and said, “What is thy want? I will
grant thee thy prayer.” “Have I set foot in thy country
and tasted the sweetness of thy courtesy,” replied he,
“and shall I return without eating of thy victual and tasting
thy hospitality; I who have become one of thy servitors!”
“None baulk kindliness save the base,” she rejoined,
“honour us in Allah’s name, on my head and eyes be it!
Mount thy steed and ride along the brink of the stream over against
me, for now thou art my guest.” At this Sharrkan was glad
and, hastening back to his horse, mounted and walked him abreast of
her, and she kept faring on till they came to a drawbridge180 built of beams
of the white poplar, hung by pullies and steel chains and made fast
with hooks and padlocks. When Sharrkan looked, he saw awaiting her
upon the bridge the same ten handmaids whom she had thrown in the
wrestling bouts; and, as she came up to them, she said to one in
the Greek tongue, “Arise and take the reins of his horse and
conduct him across into the convent.” So she went up to
Sharrkan and led him over, much puzzled and perturbed with what he
saw, and saying to himself, “O would that the Wazir Dandan
were here with me that his eyes might look upon these fairest of
favours.” Then he turned to the young lady and said to her,
“O marvel of loveliness, now I have two claims upon thee;
first the claim of good fellowship, and secondly for that thou hast
carried me to thy home and offered me thy hospitality. I am now
under thy commandance and thy guidance; so do me one last favour by
accompanying me to the lands of Al–Islam; where thou shalt
look upon many a lion hearted warrior and thou shalt learn who I
am.” When she heard this she was angered and said to him,
“By the truth of the Messiah, thou hast proved thyself with
me a man of keen wit; but now I see what mischief there is in thy
heart, and how thou canst permit thyself a speech which proveth thy
traitorous intent. How should I do as thou sayest, when I wot that
if I came to that King of yours, Omar bin al— Nu’uman,
I should never get free from him? For truly he hath not the like of
me or behind his city walls or within his palace halls, Lord of
Baghdad and of Khorasan though he be, who hath built for himself
twelve pavilions, in number as the months of the year, and in each
a concubine after the number of the days; and if I come to him he
would not prove shy of me, for your folk believe I am lawful to
have and to hold as is said in your writ, ‘Or those women
whom your right hand shall possess as slaves.’181 So how canst
thou speak thus to me? As for thy saying, ‘Thou shalt look
upon the braves of the Moslems,’ by the truth of the Messiah,
thou sayest that which is not true, for I saw your army when it
reached our land, these two days ago; and I did not see that your
ordinance was the ordinance of Kings, but I beheld only a rabble of
tribesmen gathered together. And as to thy words, ‘Thou shalt
know who I am,’ I did not do thee kindness because of thy
dignity but out of pride in myself; and the like of thee should not
talk thus to the like of me, even wert thou Sharrkan, Omar bin
al— Nu’uman’s son, the prowess name in these
days!” “Knowest thou Sharrkan?” asked he; and she
answered Yes! and I know of his coming with an army numbering ten
thousand horsemen; also that he was sent by his sire with this
force to gain prevalence for the King of Constantinople.”
“O my lady,” said Sharrkan, “I adjure thee by thy
religion, tell me the cause of all this, that sooth may appear to
me clear of untruth, and with whom the fault lies.”
“Now by the virtue of thy faith,” she replied,
“did I not fear lest the news of me be bruited abroad that I
am of the daughters of Roum, I would adventure myself and sally
forth single handed against the ten thousand horsemen and slay
their leader, the Wazir Dandan and vanquish their champion
Sharrkan.182 Nor would aught of shame accrue to me
thereby, for I have read books and studied the rules of good
breeding in the language of the Arabs. But I have no need to vaunt
my own prowess to thee, more by token as thou hast proved in thy
proper person my skill and strength in wrestling; and thou hast
learnt my superiority over other women. Nor, indeed, had Sharrkan
himself been here this night and it were said to him, ‘Clear
this stream,’ could he have done it; and I only long and lust
that the Messiah would throw him into my hands in this very
convent, that I might go forth to him in the habit of a man and
drag him from his saddle seat and make him my captive and lay him
in bilboes.” — And Shahrazad perceived the dawn of day
and ceased to say her permitted say.

165 These flowers of
speech are mere familiarities, not insults. In societies where the
sexes are separated speech becomes exceedingly free.
“Étourdie que vous ętes,” says M. Riche, toning down
the text.

166 Arab.
“Zirt,” a low word. The superlative
“Zarrát” (fartermost) or, “Abu Zirt”
(Father of farts) is a facetious term among the bean-eating Fellahs
and a deadly insult amongst the Badawin (Night ccccx.). The latter
prefer the word Taggáa (Pilgrimage iii. 84). We did not disdain the
word in farthingale=pet en air.

167 Arab.
“kicked” him, i.e. with the sharp corner of the
shovel-stirrup. I avoid such expressions as “spurring”
and “pricking over the plain,” because apt to give a
wrong idea.

169 Arab horses are
never taught to leap, so she was quite safe on the other side of a
brook nine feet broad.

170
“Batrík” (vulg. Bitrík)=patricius, a title given to
Christian knights who commanded ten thousand men; the Tarkhan (or
Nobb) heading four thousand, and the Kaumas (Arab. Káid) two
hundred. It must not be confounded with Batrak (or
Batrik)=patriarcha. (Lane’s Lex.)

171 Arab. “Kázi
al-Kuzát,” a kind of Chief Justice or Chancellor. The office
wag established under the rule of Harun al Rashid, who so entitled
Abú Yúsuf Ya’akab al-Ansári: therefore the allusion is
anachronistic. The same Caliph also caused the Olema to dress as
they do still.

172 The allusion is
Koranic: “O men, if ye be in doubt concerning the
resurrection, consider that He first created you of the dust of the
ground (Adam), afterwards of seed” (chaps. xxii.). But the
physiological ideas of the Koran are curious. It supposes that the
Mani or male semen is in the loins and that of women in the breast
bone (chaps Ixxxvi.); that the mingled seed of the two (chaps.
Ixxvi.) fructifies the ovary and that the child is fed through the
navel with menstruous blood, hence the cessation of the catamenia.
Barzoi (Kalilah and Dímnah) says:— “Man’s seed,
falling into the woman’s womb, is mixed with her seed and her
blood: when it thickens and curdles the Spirit moves it and it
turns about like liquid cheese; then it solidifies, its arteries
are formed, its limbs constructed and its joints distinguished. If
the babe is a male, his face is placed towards his mother’s
back; if a female, towards her belly.” (P. 262, Mr. L G.N.
Keith— Falconer’s translation.) But there is a curious
prolepsis of the spermatozoa-theory. We read (Koran chaps. vii.),
“Thy Lord drew forth their posterity from the loins of the
sons of Adam;” and the commentators say that Allah stroked
Adam’s back and extracted from his loins all his posterity,
which shall ever be, in the shape of small ants; these confessed
their dependence on God and were dismissed to return whence they
came.” From this fiction it appears (says Sale) that the
doctrine of pre-existence is not unknown to the Mohammedans, and
there is some little conformity between it and the modern theory of
generatio ex animalculis in semine marium. The poets call this
Yaum-i-Alast = the Day of Am-I-not (-your Lord)? which Sir William
Jones most unhappily translated “Art thou not with thy Lord
?” (Alasta bi Rabbi— kum); fand they produce a grand
vision of unembodied spirits appearing in countless millions before
their Creator.

176 Supposed to be
names of noted wrestlers. “Kayim” (not El–Kim as
Torrens has it) is a term now applied to a juggler or
“professor” of legerdemain who amuses people in the
streets with easy tricks. (Lane, M. E., chaps. xx.)

177 Lit.
“laughed in his face” which has not the unpleasant
meaning it bears in English.

178 Arab. “Abu
riyáh”=a kind of child’s toy. It is our
“bull-roarer” well known in Australia and parts of
Africa.

179 The people of the
region south of the Caspian which is called “Sea of
Daylam.” It has a long history; for which see
D’Herbelot, s.v. “Dilem.”

180 Coptic convents
in Egypt still affect these drawbridges over the keep-moat.

181 Koran iv., xxii.
etc., meaning it is lawful to marry women taken in war after the
necessary purification although their husbands be still living.
This is not permitted with a free woman who is a True Believer. I
have noted that the only concubine slave-girl mentioned in the
Koran are these “captives possessed by the right
hand.”

182 The Amazonian
dame is a favourite in folk-lore and is an ornament to poetry from
the Iliad to our modern day. Such heroines, apparently unknown to
the Pagan Arabs, were common in the early ages of Al–Islam as
Ockley and Gibbon prove, and that the race is not extinct may be
seen in my Pilgrimage (iii. 55) where the sister of Ibn Rumi
resolved to take blood revenge for her brother.